Category: Information access

The Bringel thesis of the Religionsgesprach

Posted on by Roger Pearse

Fragments of Philip of Side are in the 6th century fictional dialogue set at the court of the Sassanids and known as the Religionsgesprach after Bratke’s publication.  But since I learned that Pauline Bringel had made a critical edition in an unpublished French thesis a few years ago, I have been attempting to obtain a copy.

I did find a website which sort of looked as if it supplied theses.  But the site — the Atelier National de Reproduction des Thèses has got back to me, telling me that they can suppy a copy for 20 euros or so… in micro-fiche format!  Yes, really!!  What an extraordinary thing to do, in the age of the PDF.  And… shouldn’t they make these available for free?  The public has already funded them, in taxes, after all.

Of course this means that there is a fall-back position.  I could get the fiche, get it converted to PDF (at further cost) and then email it to my translator.

But a French scholar has slipped me Dr Bringel’s email address.  I have written to her and asked if she has a PDF, or will sell me a photocopy.  Let’s hope I can get a copy that way.

UPDATE: Pauline Bringel has very kindly given me a copy of her thesis.  515 pages!  Wow! 

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The church-historical epitome

Posted on by Roger Pearse

I’ve been trying to understand just what this “kirchegeschichtliches Epitome” text is that all the articles about Philip of Side mention.  The catalogue of fragments referred to it quite a bit.

It seems it’s a text whose existence is inferred (don’t you hate that?).  Apparently there are three 14th century manuscripts containing excerpts from church histories of various sorts.  If you compare these, there’s enough commonality that they can’t be independent.   They must all derive from some earlier epitome of church history.  Then there are a couple of pages in Milan, which seem to derive from a copy of that earlier epitome.  The conclusion of De Boor, when printing the fragments of Philip of Side, was that this epitome was the source for all the fragments now extant.

The epitome consists of snippets from Eusebius’ Church History, plus additions from sources unspecified; then material from the Historia Tripartita (i.e. Socrates, Sozomen, Theodoret), plus some stuff from the now lost history of Gelasius of Caesarea.  It ran from the time of Christ up to the reign of the emperor Phocas (610), so was presumably written at that time.  The Christian History of Philip of Side must have been one of the minor sources.

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A list of the fragments of Philip of Side’s “Christian History”

Posted on by Roger Pearse

The rambling 24 book history written by Philip of Side is lost. The fragments that remain are of considerable interest, however. I intend to get them all put into English and make them available online.

There is an excellent article by Katharina Heyden, which lists all the fragments and discusses them: Die Christliche Geschichte des Philippos von Side: Mit einem kommentierten Katalog der Fragmente, in M. Wallraff (ed.), Julius Africanus und die christliche Weltchronistik (Berlin, 2006), pp. 209-243. Unfortunately German isn’t my best language, and I have to use a machine translator to make much of it. I don’t think I am alone in this. Since I need a digest for my own purposes, I thought I would share it.

[UPDATE (19/5/10): I’ve started to link to these where possible, and added some out of copyright articles online.]

A. Authentic fragments

Fr. 1. On Adam and Eve.

The text is found in Codex Bodleianus graecus 120, fol. 300r (14th century) and Codex Parisinus graecus Suppl 685, fol. 10r (16th century), and has been edited by D. Serruys, Autour d’un fragment de Philippe de Side, Melanges d’archeologique et d’histoire 26, (1906), 335-359. The text of Codex Parisinus Graecus Suppl 685 is in A. Wirth, Aus orientalischen Chroniken, Frankfurt (1894), p.208 f. (p.208 in the PDF).

The two manuscripts listed are both collections of miscellaneous snippets. There is a small note on a chunk of Old Testament numerical speculation from the Christian History. One attributes it to book (τόμος) 20, the other to book 22, but otherwise the text is the same. Philip seems to use now unknown apocrypha, as the calculated numbers differ from texts such as Jubilees.

Fr. 2. List of the presidents of the school of catechists at Alexandria.

Text: Codex Baroccianus 142, fol. 216r Z. 40 – 216v Z. 15; first edited by H. Dodwell, Dissertationes in Irenaeum. Accedit fragmentum Philippi Sidetae hactenus ineditum de catechistarum Alexandrinorum successione cum notis, Oxoniae 1689,488; again by: P. Nautin, La continuation de l'”Histoire Ecclesiastique” d’Eusebe par Gelase de Cesaree, Revue des Etudes Byzantines 50, 1992, 175 f. (gr. text); 177 f. (french trln.) sowie: G. C. Hansen, Theodoros Anagnostes Kirchengeschichte, GCS N.F. 3, Berlin 2 1995,160. [I have PDF’s of all these]

Literature: P. Nautin, ibid., 163-183; B. Pouderon, Le temoignage du Codex Baroccianus 142 sur Athenagore et les origines du Didaskaleion d’Alexandrie, in: G. Argoud (ed.), Science et vie intellectuelle a Alexandrie (I-III er siecle apres J.-C), Archipelegeen,Saint Etienne 1994,163-224.

A story of miracles at the temple of Hera at Babylon and the report of the Magi on their journey to Bethlehem.

This is a famous chunk, found in the Bodleian manuscript Codex Baroccianus 142, which was probably compiled by Nicephorus Callistus Xanthopoulos as part of preparations for his church history between 1303-1320. The codex contains on fol. 212r-224r und 236v-240v a short epitome of an ecclesiastical history. A marginal note ώς φησ’ι φίλιππος ό σϊδ έν λόγω κ 5 in the first hand clearly labels the source. A photo in Heyden shows this note, I gather. However the text also refers to Philip of Side himself, so is clearly not a direct quotation from his work. (Indeed the complete text was probably not extant at that late date).

Fr. 3. Fragments in the De gestis in Perside.

CPG 6968. Critical edition and study: E. Bratke, Das sogenannte Religionsgespräch am Hof der Sasaniden, TU 19/4, Leipzig 1899 (starting on p.448 of the PDF). No subsequent study has surpassed this, although Pauline Bringel has had a new critical edition forthcoming from the Sources Chretiennes for some years, based on her dissertation [I have a PDF of the dissertation].

Heyden notes: ‘The connection between this 5-6th century romance and the history of Philip has become so accepted that G. C. Hansen can simply record in the introduction to his edition of the Anonymous church history: “Pages and pages of excerpts from the giant work of Philip are found in the novelistic ‘Εξήγησις των πραχθέντων έν Περσίδι(…)”. However, we still await an answer to the question of what specific pieces from Pers. are to be classified as from the Christian History of Philip, even now.’ She lists the following, not all equally certainly by Philip, from Bratke’s edition.

Fr. 3.1. Narrative by Cassander (Pers. 5,11-9,5 Bratke). This is three pseudo-historical oracles about Alexander the Great and Christ.

Fr. 3.2. Narrative by Aphroditian (Pers. 11,2-19,9; 45,4-9 Bratke). A story of miracles at the temple of Hera at Babylon and the report of the Magi on their journey to Bethlehem.

From here on we are on more dodgy ground.

B. Less certainly authentic fragments

Fr. 3.3. Prophecies by Greek Sages (Pers. 31,27-33,7 Bratke). This is a discussion with the Jews about whether Jesus was the messiah; pagan pseudo-prophecies are adduced after Aphroditian asks, “Why should we cite the prophecies of the Jews and not those of our own?”.

Fr. 3.4. Material about god-fearing heathens (Pers. 19,25-21,10 Bratke) such as Cyrus.

Fr. 3.5. Legend of the shepherdess Koatos (Pers. 42,2-43,3 Bratke). This is a legend of a pagan virgin who preferred purity to an admirer.

Fragment 4. Additions to Eusebius in the Byzantine Church-Historical Epitome.

Manuscripts: Codex Baroccianus 142, fol. 212r-216r (extracts), Codex Oxoniensis Misc. 61 (Auct. E.4.18), fol. 136r-143r (unedited, extracts); Frg. 4.3-6 also in Codex Vatopedi 286, fol. 91r-218r (extracts).

Edition with commentary: C. de Boor, Neue Fragmente des Papias, Hegesippus und Pierius in bisher unbekannten Excerpten aus der Kirchengeschichte des Philippus Sidetes, TU V/2, Leipzig 1888,169-171 (p.322-341 of the PDF; the following 7 chunks of Greek are on pp.326-7 of the PDF).

Fr. 4.1. Information on the birthplace of Julius Africanus (Addition to Eusebius HE I 7:1) — Emmaus / Nicopolis, it says.

Fr. 4.2. Etymology of names; a quote from an unnamed writing by Pierus (Continuation to Eusebius HE II, 1:13)

Fr. 4.3. A quote from Hegesippus: the names of the sons of Judas, the brother of the Lord: Zoker and James (Addition to Eusebius, h.e. III, 17-20)

Fr. 4.4. A list of apocryphal Gospels (Eusebius addition to, HE III, 25). The following are labelled ευαγγέλια ψευδή; that of the Egyptians (κατ’ Αιγυπτίους), the Gospel of the Twelve (κατά τους δώδεκα) and the Gospel of Basilides (κατά Βασιλείδην). The same list is found in Origen, Homilia in Lucam I, which probably served here as the source.

Fr. 4.5. A quote from Pierios about Paul’s matrimonial abstinence (an addition to Eusebius, HE III 30). It states that Pierios said in his first Easter sermon (έν τω πρώτφ λόγω τών εις τό πάσχα) that the Apostle Paul was married, but lived celibate for God’s sake and renounced his wife for the service of the church (I hope I got that right!).

Fr. 4.6. A quote from the second book of the Λογίων κυριακών έξήγησις of Papias: the martyrdom of John and James (an addition to Eusebius, HE III, 39). Heyden adds that this fragment is particularly interesting because Papias says that the Evangelist John and his brother James had been killed by the Jews. The same words are quoted also in a homily of John Chrysostom on 1 Corinthians 2, with the promise of resurrection for all the martyrs – which alone would be a terminus post quem given for this source, but also further demonstrates the close relationship between Philip and John Chrysostom.

Fr. 4.7. The life and works of Pierios (Addition to Eusebius, HE. VII, 32). This is an important text for the history of the church of Alexandria.

Fr. 5. Fragments in the Anonymen Kirchengeschichte (AKG = ps.Gelasius of Cyzicos)

Text: CPG 6034. Edition: G.C. Hansen, Anonyme Kirchengeschichte, GCS N.E 9, Berlin 2002.

Literature: G. C. Hansen, intro to GCS N.F. 9; also Hansen in, Eine fingierte Ansprache Konstantins auf dem Konzil von Nikaia, ZAC 2,1998,173-198.

This work quotes from the original text of Philip, imitating Eusebius, attacking Eusebius of Nicomedia, and displaying the style that Socrates Scholasticus attributes to him. Hansen has catalogued a bunch of fragments, which I will simply list:

Fr. 5.1 Fabulous story of Constantine’s campaign on the right bank of the Rhine (AKG 14.2-5 [7.7 to 28 Hansen])

Fr. 5.2 Speculative reflection on the trophies of Constantine (AKG I from 5.2 to 7 [8.15 -9.20 Hansen])

Fr. 5.3. Report on the campaign of Constantine and Crispus against Licinius (AKG 111.19 to 21, 12.1 [18.18 to 19.2, from 21.1 to 9 Hansen])

Fr. 5.4. Report on a one-year vacancy in the episcopal office in Alexandria and the bishops Achillas and Alexander (AKG II 1.13 f. [Hansen 23.28 to 24.3])

Fr. 5.5. Fictional speech of Constantine on the Council of Nicaea (AKG II 7 [34.20 -42.9 Hansen])

Fr. 5.6. Polemic against the Arians (AKG II from 12.8 to 10 [47.5 to 19 Hansen])

Fr. 5.7. Report on the conversion of an Arian philosopher by a confessor (AKG II 13 [47.20 to 50.5 Hansen], excerpts)

C. Fragments whose authenticity has been denied

6. Fragments of Ecclesiastical History in the church history epitome

Editions: Carl de Boor also edited seven fragments from the church history epitome (v. a. Codex Baroccianus 142, fol. 216r Z. 11-39; s. Abb. 2a), which he attributed to Philip (and referenced the Dodwell fragment as the 8th(: C. de Boor, Neue Fragmente des Papias, Hegesippus und Pierius in bisher unbekannten Excerpten aus der Kirchengeschichte des Philippus Sidetes, TU V/2, Leipzig 1888, 167-184 (PDF p.322-341). Edition of the fragments on pp. 182-184 (339-341 of the PDF). There is a newer edition from the same codex of some of it by G. C. Hansen, Theodoros Anagnostes Kirchengeschichte, GCS N.F. 3,2 (1995) 158-160., who assigns them to Gelasius of Caesarea. After comparing the mss of the epitome Pierre Nautin edited a total of 8 fragments (including the list of the catechical school) from a “ouvrage sans titre”: P. Nautin, La continuation de l'”Histoire Ecclesiastique” d’Eusebe par Gelase de Cesaree, REByz 50, 1992, 174-176 (gr. text); 176-178 (fr. trnl.).  [I have a PDF of Nautin, and the relevant part of Hansen]

7. Alchemical fragments.

Codex Vindobonensis medicus graecus 2 (1564), fol. 106-107; Edition: M. Berthelot/Ch. Em. Ruelle, Collection des anciens alchimistes grecs vol. 2, Paris (1887-1888) p.346 f. (p.346 of the PDF is the Greek; there must be a French translation in there somewhere too)  There are two fragments in the Vienna medical manuscript attributed to a “Philip”. Lambeck ascribed them to Philip of Side; but it seems unlikely that this is correct.

So… quite a lot there.  I shall be taking a trip to Cambridge tomorrow, and hope to acquire most of these.

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More on Philip of Side and the Religionsgesprach

Posted on by Roger Pearse

I’ve now got hold of Wallraff’s book with its list of fragments of Philip of Side – thank you to the chap who made that possible – now I must actually look at it, and start seeing what other bits exist.  Unfortunately the article is in German, but machine translators are a wonderful thing.  I might digest down the list of fragments for public consumption.

I’ve also had an email that part of the materials from the Dialogue at the court of the Sassanids which contains fragments of Philip is already in English, albeit misattributed to Julius Africanus, here. 

I also learn that portions of the catalogue of fragments by Katharina Heyden are online in preview form here.  Also a related monograph is here.

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Progress on Philip of Side

Posted on by Roger Pearse

The fragments of Philip of Side’s monster Ecclesiastical History — or more likely, World Chronicle — are being looked at.  Most interesting are the bits embedded in the fictional text the Religionsgesprach am Hof der Sassaniden, published by E. Bratke, Das sogennante Religionsgesprach am Hof der Sassaniden (TU 19, 3) Leipzig 1899, 153-164.  (Bratke starts on p.448 of the PDF; something about Philip appears on p. 476 of the PDF).  These discuss the work, and depict it being brought out in evidence and quoted verbatim!  The start of a translation of these bits is most interesting.

Apparently a French dissertation has a critical text and a translation.  Does anyone know how one might obtain/buy a copy of French dissertations?

Apparently a catalogue of the fragments of Philip of Side appears here: Katharina Heyden, “Die Christliche Geschichte des Philippos von Side: Mit einem kommentierten Katalog der Fragmente,” in M. Wallraff (ed.), Julius Africanus und die christliche Weltchronistik (Berlin, 2006), pp. 209-243.  Does anyone have a copy they could slip me in PDF form?  If so, contact me using the form on the right.

Another article that would be of use, if anyone has it, is Katharina Heyden, Die “Erzählug des Aphroditian,” Studien und Texte zu Antike und Christentum 53 (Tübingen, 2009).  This relates to the Religionsgesprach, I think.

 

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Thinking about Severian on Genesis

Posted on by Roger Pearse

Severian of Gabala ca. 400 preached at least six sermons on the six days of Creation.  Six have reached us in Greek; there are rumours of a Seventh in Arabic, although this is unpublished.  The sermons are notorious as advocating a flat-earth cosmology, although I suspect this projects back quite a few ideas not present in the texts themselves.

Yesterday I finished translating the first sermon into English from the old French translation of Bareille.  Translating a translation is always unsatisfactory, and if I had endless money I wouldn’t dream of it.  But it still has some value, if not for the scholar; the ordinary mortal can at least gain a sense of what the text contains and its structure and argument.

However I grew more dissatisfied as I proceeded.  I really do feel that a proper translation of these six sermons is necessary and desirable.  Nor am I satisfied that Bareille is that accurate.  At one point he suggests more or less the opposite of what the Greek says, and what the context makes clear he must mean — I presume a “not” has dropped out of his translation in the printing process. 

These sermons are really very interesting.  Surprisingly, Severian is not an obscurantist, but a man of a probing and scientific mind.  He rejects the appeal to the authority of past writers, and appeals regularly to what can actually be seen, and for original thinking.  Admittedly he comes to seriously mistaken conclusions; but they are not self-evidently daft conclusions, given the state of knowledge at the time.  He is also preaching to an audience which is hoping to trip him up — it would be very interesting to learn the circumstances under which he felt obliged to preach on this subject.

I will consider commissioning a translation of these from Greek.  It’s 70 columns of Migne, which won’t be cheap; but if done well, done once, will always be worth doing.  If I can get hold of a copy of the Arabic, I might have a translation made of that as well, and perhaps do the set in book form.  If I do that, of course, I would need to get the Greek transcribed.

I’ve never digitised a lot of Greek.  So I’ve just emailed Dr. Maria Pantelia at the TLG, on a whim, suggesting that perhaps we might work together on digitising the Greek.  If I pay for some of it, perhaps it would benefit both sides.  If not, of course, I’ll find another way.

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Burning past the libraries

Posted on by Roger Pearse

Today I drove up past Cambridge on some domestic business.  Being in the area, I wondered whether to pop in to Cambridge University library.  I didn’t, tho.  I didn’t feel the need. 

Last night I downloaded 10 volumes of Angelo Mai’s 1825 extravaganza, Scriptorum Veterum Collectio Nova, in which he published the finds he made in the Vatican library at the time.  Each was about 1,000 pages.

Volume 1 includes the first publication of several works by Eusebius, including the Quaestiones ad Stephanum / Marinum.  About 3 years back I went to Cambridge, and bought photocopies of those pages from that volume.  They charged me 25c per page — not cheap but by no means exorbitant in the crazy world of academic libraries.  I probably got 100 pages, and paid $25 for them; and was very glad to get them, and to be allowed to get a photocopy.  I had to wait a week for them to be done.

And now?  I hardly care about those books, because I can get the whole 1,000 pages from Google Books for nothing.  It hardly matters what CUL charge for photocopies of those books now; no-one will pay it.  How long before they realise that storing the physical books is a waste of time?

It has become acceptable among IT journalists to sneer at Google.  But let us not forget the many wonderful things we owe to the owners of that company, and their vision, and the free access to vast amounts of information and services.  Those living in unfree countries are robbed at every turn by petty officialdom, under the guise of laws and regulations, which must be obeyed, and hoops must be jumped through and fees paid — ahhhh, fees! — and in the process nothing happens and everyone is impoverished.  For even the most enthusiastic will be ground down when he has to ask permission of the lazy and indifferent to do anything.

Google has changed the world, and changed it markedly for the better.  I for one am grateful.

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Mai’s Scriptorum veterum nova collectio e Vaticanibus codicibus – online!

Posted on by Roger Pearse

I have just discovered the volumes of Angelo Mai’s massive collection of materials here, all derived from google I think.

I can find some of them directly.  Not sure where the rest are.  Here’s the list (updated – thanks Dioscorus / Walter):

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Polychronius, Porphyry and Daniel

Posted on by Roger Pearse

One of the 5th century commentators on scripture was Polychronius, brother of Theodore of Mopsuestia (ca. 430 AD).  He belonged to the Antioch school of biblical interpretation, who took a fairly literal approach to scripture.  His works are lost.   But the interpreters of that school were used extensively by the compilers of catena-commentaries from the 6th century onwards, and Polychronius was among them.  The result is that the Patrologia Graeca contains hundreds of pages of fragments culled from these catenas.

It’s fairly obvious why someone compiling a commentary on scripture from the Fathers would tend to prefer Antioch to Alexandria, literal to allegorical.  An allegorical interpretation might be interesting, but as a comment on a passage is much less useful than someone who is dealing directly with what the passage says.

Polychronius is interesting because he was one of the few Fathers to agree with Porphyry — “the impious Porphyry” as he is universally referred to — on the subject of the date of portions of Daniel.  These he considered were additions made in the Hellenistic period, in the times of Antiochus IV Epiphanes.  The latter monarch led the attack on Judaism and is the subject of the books of Maccabees.  The portions are Bel and the Dragon, Susannah, and the Song of the Three Children.  In Daubney’s Three additions to Daniel I read:

Polychronius, Theodore of Mopsuestia’s brother, refused to comment on this piece because it was not part of the original Daniel, nor in the Syriac, ο  κεταιν  τος  βραϊκος    ντος  Συριακος βιβλίοις.

I’ve had a proposal to translate the fragments on Daniel, amounting to some 50 columns of Migne.  This is quite a bit, and would cost quite a bit too!  I’ve queried whether perhaps we might cherry-pick some of the best bits, solely from a cost-saving point of view.  But it’s not an impossible sum.

The fragments of Daniel were published by Mai in Volume 1 of Scriptorum Veterum Collectio Nova, in part 2, p.105.  They start on p.556 of the Google Books PDF.

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Sixth century writers of whom I know nothing

Posted on by Roger Pearse

A correspondant wrote to me about some writers of the sixth century whom it might be interesting to have online and in English.  Unfortunately he is clearly more erudite than I, because I don’t recognise most of the names!

I was thinking of Anastasius of Antioch who influenced both his time and later debates and also Maximus the Confessor. His sermon “on his return” delivered when he was returned to his patriarchal see (published by Mai) deserves a translation. His other homilies too, actually all what he wrote deserve better concern and translations.

Next to him is Gregory of Antioch, his follower and successor. He left few homilies, those published are in Migne. One very respected scholar told me that these homilies so neglected are a witness for liturgy between the early Armenian and later Georgian texts about the liturgy of Jerusalem and linked of course Antioch to Jerusalem. He was a friend of Pope Gregory the great and was an important figure.

I thought also about Antipater of Bostra (5th century) whom, it seems, only two homilies are genuine. These are so important and have never been translated before (I guess in Italian translation of the syriac text is published by Vona).

There are others too, like a certain Timothy…Chrysippus…

It’s always interesting to look into a fresh area of patristics.  None of these people are known to me.  What can I find out online?

Antipater of Bostra appears in Patrologia Graeca vol. 85, cols. 1763-96; Gregory of Antioch appears in PG. 88; Anastasius of Antioch in PG 89.

Antipater of Bostra was one of the anti-Origenists of the 5th century, at the time of the council of Chalcedon, and is important enough to have a Catholic Encyclopedia article and a Wikipedia entry.  The former tells us that fragments remain of his highly-regarded refutation of the Apology for Origen of the Holy Martyr Pamphilus and Eusebius of Caesarea (CPG 6687), in the Acts of the Seventh Council (787).  This is on cols. 1791-3 of the PG.  The Saint Pachomius webpage for him lists his works; a sermon on John the Baptist and another on the Annunciation, plus four columns of fragments including a fragment against Apollinaris.  The fragments look interesting, the sermons not very.  There is also a BBKL article in German.  Apparently Antipater wrote: “Hail, you who acceptably intercede as a Mediatrix for mankind.” (In S. Joannem Bapt., PG, 1772C), which will not endear him to most of us.  There are entries in the CPG for his works from 6680 to 6698, including an unpublished Greek Homily on Epiphany (CPG 6685).  His sermon on the annunciation exists in both Greek and Syriac.  An Italian edition and translation of the two sermons above exists, I learn from here: C. Vona, L’orazione di Antipatro sulla nascita del Battista e l’orazione sull’Annunciazione, Rome, 1974.  The details of Vona’s publication may not be quite reliable, tho; there seem to be two books, not just one.

An extract from the anti-Origen work is  here:

Antipater, Bishop of Bostra, in his First Book against Eusebius of Cæsarea’s Apology for Origen.

“Since now this man was very learned, having searched out and traced back all the books and writings of the more ancient writers, and having set forth the opinions of almost all of them, and having left behind very many writings, some of which are worthy of all acceptation, making use of such an estimation as this of the man, they attempt to lead away some, saying, that Eusebius would not have chosen to take this view, unless he had accurately ascertained that all the opinions of the ancients required it. I, indeed, agree and admit that the man was very learned, and that not anything of the more ancient writings escaped his knowledge; for, taking advantage of the imperial co-operation, he was enabled easily to collect for his use material from whatever quarter.”

Gregory of Antioch is hardly referred to online.  What about Anastasius of Antioch?  When I search I find this:

” It is clear,” he says, ” that those things which the divine Scripture has passed over are not to be inquired into; for all things which tend to our profit the Holy Spirit has dispensed and administered to us.” 2

2. Quod quae silentio praeteriit Scripture divina non sint scrutanda, est perspicuum. Omnia enim quae faciunt ad nostram utilitatem dispensavit et administravit Spiritus Sanctus. Anastas. Antioch. Anag. Contempt. in Hexam. lib. viii. init. (Bibl. Patr. ed. Col. 1618, et seq. Tom. vi. P. 1. p. 666.)

From which I learn he wrote something about the Six Days of Creation or Hexameron.  He is Anastasius III of Antioch, but he doesn’t have a Wikipedia article.  A portion of one of his works is here, Oratio 4:1-2, taken from PG 89, 1347-49.  Beyond that, he seems no better off than Gregory.

I shall see what the “extra” volume of Quasten has to say about these people!

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